branded or stigmatized with a note of infamy describing their folly Prov. 2.13 in that they decline the streight wayes of righteousnesse to walke in the by paths of darknesse and errour Latet anguis in herba mertem species fallere saepe solet which I wish were well considered of many in our times who looke not upon errour in the notion of sin and therefore slight it with some poore evasion as not guilty of censure by our selves or others Christ is the way the truth and the life by whom alone we must go to the Father therefore they that have no interest in Jesus Christ are out of the way of life and salvation the excellencie of his wayes are set forth unto us Prov. 3.17 Quod malum in se est non potest esse modaliter bonum as wayes of pleasure and paths of prosperity which caused the godly to bee ever solicitous of walking sincerely in that sacred way Mistakes in our way are the originall of errours and the leading cause of our many aberrations and therefore the godly have frequently inculcated their desires herein by various expressions somtimes by option breathing their devotions Psal 11â— 4 O that my wayes were direct say in the Psalmist somtimes by question in a case of such concernment wherewith shall a young man clense his way Psal 119 9. Psal 119.30 somtime declaring their constant resolution I have chosen the way of truth sayth holy David as most eligible 〈◊〉 petitioning divine direction to be taught the way where he should walke Psal 142.8 somtime professing his provident caution Psal 39.1 I sayd I will take heed to my wayes somtime affirming by a positive conclusion they doe no iniquity that walke in his wayes Psal 119.3 for the way of the just is like the shining light which shineth more and more unto the perfect day Prov. 4.18 Have wee not cause then to use all endeavour to be rightly informed concerning our way Ier. 6.16 fith the Lord himselfe by his Prophet commands us to aske and enquire for the old and good way Porro non mirum est tantam errorum ac superstitionum caliginem in mundo grassari ubi tam pauci in Christum aspiciant Cal. in Ioh. The immortall soule created for felicity by her naturall instinct seekes the sovereign good but having by sin lost her pristine way shee wanders like a vagrant till rectified by grace for Adam lost by his sinfull defection the way of his comfortable created excellence a Christian standing with a flaming sword to keep the way of the tree of life but now Christ hath paved us a fresh and living way to the Throne of Grace through the vaile which is his flesh and hath left us his Word and Spirit to direct us in a perfect way to the heavenly Canaan Scianus erga quum lucis obtinendae ratio nobis in Christo ostenditur but every errour is a crooked way diametrially opposite to the rectitude of verity which neither declines to the right hand or left but as a rule of righteousnesse still shews us our way Immortale odium nunquam fanabile vulnus Iuven. Satyr Much is the trouble which at this time the Church grones under concerning a way which though Satans malice and mans miserable at axie hath ministred the matter of uncomfortable contests for what can be more grievous to godly souls then to see faithfull brethren fall out by the way Difficilimum est eos reconciliare qui ex arctissima familiarita te in mutuum odium venerint when they that are one in fundamentall truths shall yet be divided in circumstantiall differences this is not to contend for the precious faith delivered to the Saints in the sacred Scriptures â—o it rather a deviation by unnecessary bitternesse from walking in the wayes both of truth and peace which makes the hearts of the righteous sad and strengthens the wicked in their pride and prophanesse who tell it in Gath to disgrace the Gospel Operarius iniquitatis in mala gaudet Haeresia-machia instar sagittarum ipsorum corda vulnerant and publish it in Ashkelon to reproach our Religion The fruit which grows on this tree of contention hath a noxious quality and of dangerous consequence and may be resembled to those poysonous plants whose shadow proves deadly to those that sleepe under them so dissentions have ushered in pernicious errours which haue slain and wounded many sleeping souls Error magistri tentatio discipuli rendring them obnoxious to those secret pitfalls into which they are plunged tâ—aâ— erre from their way And as errour is a maze wherein we lose our way so is it darknesse which involves us in danger Arius in Alexandria seintilla una fuit sed quia non statim oppressa totum orbem ejus flamma populata est 2 Thess 2.11 Haeret lateri lethalis arundo by the first we are transported from the path of precious truth by the latter entangled in the trains of errour for those strong delusions have prevailing influence especially on them who believe not the truth and the Word doth witnesse they are sent of God as judgements to punish their impious aberrations O then beware of rejecting verity and slighting Christs voyce in his lively Oracles lest indulging a lye thou be made an example of his justice in punishing one sin with another There is nothing more contrary then light and darknesse Hieronymus Augustino graâ—â—lans illi quod haereticorum omnium moruit odium quod quidem gaudet sibi cum illo esse commune nor any thing more opposite then truth and errour now for falsehood to put on the shape of verity needs the cunning contrivement of some great Archimaga and therefore Satan that subtile Sophister comes in with his fallacies to circumvent us and pretending new light so wraps us in darknesse as we cannot discover our approaching danger His stratagems are many and of direfull consâ—quence Laqueos posuit in verbo in opere in omni via nostra ad capiendas animas nostras all tending to the eversion of our spirituall comfort not enduring the sway of Christs sacred Scepter the Word of truth to direct and guide us and therefore as he blindes the wicked and prophane with the filthy foggs of all grosse abominations so he darkens light to delude the simple that errour embraced may render them lost One engine which he useth to advance his enterprizes Venit tentator tenebrosus non defuit locus non defuit tempus Exit quidem aliqâ—â— splendoris specieâ— fed fulgori simâ—lâ— quae nihil quà m oculos praestringat Cal. in Ioh. cap. 3. Diversa Daemonum genera sunt qui nihil aliud die noctuque operantur Gen. 3.5 hath a double edge to circumvent and slay us turning two wayes both besmearing the truth and painting out errour in a borowed beauty for one of his methods into cast
men to stoop and bow by decaying the grinders to cease because they are few Eccles 12.3 and they to wax dark that look out by the windows The Almond tree shall flourish as old age its ensigne Miser homo quare omni horâ te non disponis cogitate jam mortuum quem sis necessitate moriturum cogita qualiter oculi vertentur in capite venae rumpentur conscindetur In tribunal mentis ascende ut rectè sincerè judices illud bonum esse quod in Dei iudicio est bonum illud malum esse quod in Dei iudicio est malum Mala conscientia est spinain oculis sagitta in viscoribus quo Siculi Tyranni non invenere tormentum maius and the grashopper be a burthen where health is exhausted and a deluge of distresses overwhelme by inundation our abilities of nature til at length they are lost We may not suppose that the span of our life which Job sayth is swift as a weavers shittle is all our own or to be disposed of as we thinke fit in doing what we will fith by many casualties we lose the use of those instruments of action even the members of our bodies some being deprived of sight or hearing others being lame or bereft of lims and the most if they live till a length of years are defective in all or in some of these which should teach us to improve the best of our strength health wealth honour in the service of our Master that when he shall summon us before his Tribunall we may render our account with abounding comfort The cursed hypocrite may have common gifts and so gain an esteeme by his seeming sanctity but the spirituall improvement even of temporall endowments is only peculiar to the possessors of grace for these are they that employ their talent of naturall knowledge or acquisite wisdome to finde out truths revealed in the Word and to walke by that light as the guide of their lives Iob 31.17 18. Iob 31.20 Thus may we spiritualize our accessary gifts which sanctified unto us are of much utility as did holy Job who used his riches to relieve the poore the fatherlesse and widow Iob 29.15 and to clothe the naked whose loynes did blesse him because they were warmed with the fleece of his sheep his gracious abilities were as eyes to the blinde Iob 29.8 and as feet to to the lame to succour and support them at his honourable presence the young men withdrew Iob 29.13 and the aged arose to render him reverence Iob 29.17 Quanta adversus cum iacula missa quanta admota tormenta iactura rei familiaris infligitur Dives incensu Dominus in liberis pater ditior nec Dominus repente nec pater est Aug. de Temp. Ser. 105. for he used his power to vindicate the oppressed and to deliver him that was ready to perish he brake the jaws of the wicked and ungodly and plackt away the prâ—y which he held in his teeth Loe how a concurrence of riches and honour authority and power were improved by him who when he was tossed with waves of calamity could comfort himselfe that he had walked in integrity for although he humbly confesseth his failings as not able to answer God one of a thousand yet so wisely and innocently had he carryed himselfe as Satan was non plust when he came to accuse him Howbeit the Lord in his abundant wisdome did try him by the losse of all these enjoyments that as in in prosperity hee was eminent for vertue so his radiant graces might shine in affliction his admirable endowments had their daily exercise and continued improvement in his justice and liberality but his faith and patience were then most illustrious Inter illas augustias pressuras suas Dei benedictio victrice patientia praedicatur Matth. 25.28 when nothing was left him but the Lord alone and as he is a mirrour of exemplary excellence teaching as to trade in the employment of our gifts so the end of his affliction was a diadem of comfort and a double dowry of all accessary endowments Job 42.10 Our Saviour commands to take away his talent who hid it in the earth and would not negotiate and give it unto him who improving the five had made them ten by his industrious imployment for to him that hath sayth he shall be given an abundance of blessings attending his endeavours Matth. 25.29 but from him that hath not a care to use it well even that which he hath shall be taken from him This may we see verified by daily experience in observing the passages that are obvious and apparent Hosea 6.4 the gifts of some men being like Ephraim his goodnesse as the dew of the morning which soon goes away but grace is a treasure which cannot be exhausted though health and wealth and honour should fail her precious effects being permanent riches and these are the endowments can never be lost Mare terras omnia percurre scrutare universa ubique mifer eris nil ad Deum refugeris In the reason annexed to Christs sacred precept we generally considered a prohibition of losse first of the creatures secondly of time thirdly of endowments spirituall or temporall wherefore man being styled the lesser world as comprizing in his excellence all finite perfections a caution is given that he lose not himselfe in the intricate labyrinth of sin and errour Foelix qui potuit rerum cognoscere causas A man loseth himselfe when he loseth his way wandring in some by path beyond his intention he loseth himself when he walks in darknesse and sodainly falls into unexpected danger 2 Kings 6.26 he loseth himselfe when others mislead him as the Aramiâ—â—s were led into the midst of Samaria and he loseth himselfe by refusing a guide which is able to direct him in the wayes of safety The metaphor of walking is frequently used for the progresse of our lives either in good or evill Vniversos nihil posse quà m creare quam diu à Deo non reguntur nam quumonines in tenebris coeci versentur Deus Verbi sui luce nobis affulget Ergo nisi malitia occupati occulos clausissent Christus conspicuum facere poterat the practice of vertue and pollutions of vice being the opposite wayes of the godly and the wicked which should teach us heedfully to shun all sinne as the sad originall of all our miseries and the intoxicating cup which so soon as we tasted we went out of our way and so became lost Errour and sin are terms so convertible as they cannot be disjoyned nor easily distinguished for mentall errours contaminate the soule as vicious practices pollute soule and body yea so are they involved and wrapped together as they cannot be untwisted by any division but joyntly make up such cords of iniquity as draw men insensibly into pits up perdition for which cause the wicked are
aspersions like mire in the face of transparent verity that her glorious lustre being thereby obscured shee may seeme contemptible in the view of the vulgar but contrarywise hee adornes soule errour in the grave and near mantle of a seeming sanctity and so covers her deformity with a vail of vertue that shee may in the darke be admired as amiable The Scripture is clâ—â—re in proving this assertion from the deceit he used in beguiling our first parents to whom he accuseth even the God of truth as maligning the fruition of their attainable happinesse whereas himselfe was that cursed Apolyon that bereft them of felicity by his murtherous lying R vel 9.11 tempting them to taste of forbidden fruit which wrapt man in darknes thus wofully lost Serò te amavi ô pulchâ—itudo antiqua â—â—nova tuâ—intus eras â—â—â—go fâ—ras Aug. Thus hath he ever obscured the beauty and depraved the dignity of divine truth by casting an odium on the most illustrious as we formerly shewed in collecting observations for the lustre of verity is so transcendingly ravishing as all should be taken with the admiration of it if the malice of Satan did not darken her resplendence by casting in some prejudice to prevaricate our judgement Mihi satis est si Christo Domino meo sanctis suis placueto Diabolo suis squamis invisum me esse ex animo laetor gratias ago Deo meâ— Lutherus Iohn 8.40 It were easie to accumulate in the series of History many severall examples to prove this maxime for did he not move the Patriarks to envie against poore Joseph who told but the truth they thought to have prevented his Propheticall predictions revealed in his dreams which hee told unto them but the Lord would not lose one tittle of that truth which they sought to exterminate by their cruell malice Gen. 50.20 De tenebris euntes in tenebras nesciunt ubi corruant Miseri qui nesciunt quid amittant miseriores utique quisciunt quid amittant qui cadunt apertis oculis descendunt infernum viventes The voyce of him who is truth it selfe confirms this conclusion instead of many witnesses when he tels the Jews that they sought to kill him because he was a man that had told them the truth against him as a man they could finde no accusation but they stumbled at the truth which discovered their darknesse for they could not endure to heare of that excellence the divine Deity that dwelleth in his manhood nor patiently would suffer the balme of his truth to breake the head or heart of their vices This was the originall of all those aspersions and bitter calumnies they fastned upon him their hatred of that truth which so shone in his doctrine that it bewrayed the darknesse which they lived and lay in Which was obvious to Pilate that unjust Judge who knew the high-Priests had delivered him for envie and yet had not courage to vindicate his innocencie but cruelly condemned him against his own light Matth. 27.18 Matth. 5.10 yet our Saviour told him though he were a King his regall power was not of this world Iohn 18.36 37. but that he was borne and came among men to bear witnesse to the truth Heb. 9.16 which he sealed with his bloud and as himselfe so many of his Saints have lost their lives for witnessing the truth Diaboli filii sunt qui homines ab Ecclesia seducendo interficiunt Cyril their cruell enemies the ch ldren of darknesse declaring against them by malicious slanders And as Satan is malicious in depraving pure truth so he paints out errout to advance his darke Regiment and is very ambitious and active to adore her to delude the simple with her seeming beauty for these shee incounters like that impudent harlot with flattering kisses and insinuating postures making an ample and elegant Narration Prov. 7.1 Serpens nisi edit Serpentem Dâ—aco non fiet of the pleasure and profit is gained by her enjoyment but that shee may bring in the prey to her net shee promiseth peace offerings and paying of vowes that seeming saâ—ctity thus placed in the front unhallowed policy may bring up the reare after shee proceeds to ensnare with her ornaments Prov. 7.16 17 18. the tapestry carved works fine linnen of Egypt the perfuming of her bed with myrrh aloes and cynamon Majoris minor esca ferae and with all this variety satiety of love So he followeth her indeed as an oxe to the slaughter or a fool that goeth to the stocks for correction not aware of a dart which strikes through his liver nor knowing that her guests are in the depth of hell Prov. 9.18 for errours den is both darke and deadly being a lively embleme of the bottomlesse pit for if any fall into it they neither know when nor where they shall stay in that dolefull danger The way of the wicked is resembled to darknesse Hic est spiritus vertiginis quo reprobos dementat Satan ubi in coecitatem à Domino projectisunt because they know not whereat they stumble and those that are involved in the darknesse of errour have the feet of their affections tript up in their stumbling so that they fall from one evill to another and hardly are reduced into paths of truth or peace unlesse mercy dart in some cleere Gospel light to dispell that darknesse in which they were lost The Philosophers say there is no pure darknes wherin there is not some mixture of light so we may say there is no errour Non dantur gurae tenebrae wherein there is not some mixture of truth for erroneous spirits have boasted of this that they hold many principles of undoubted verity yet the leven of their errour so sowreth the lump that it makes no sweet bread of sincerity and truth For as darknesse is a privation of light so is sin or errour there is nothing positive Mala voluntas est efficiâ—ns causa operis mali male autem voluntatis efficietem causam nemo quaerit non enim est efficiens sed deficiens causas vero deficientes velle invenire tale est ac si quispiam veliâ— videre tenebras vel audire silentium quod tamen utrumque nobis notum est neque illud nisi per oculos neque hoc nisi pet aures Aug. de Civit. Dei lib. 12. cap. 3. Luke 18.33 Iob 38.1 neither are they efficient but rather deficient the evill of defect not admitting definition yet we know there is darknesse where we see no light and perceive there is silence where we heare no sound but to see the darknesse or to heare the silence transcends the activity of our eyes or ears The darknesse of errour is a dolefull condition beset with dangers which are almost inevitable because being insensible of this mentall malady they seldome seek to the heavenly Physician it is easie to convince grosse sinners of their
a comfort in this time of trouble that there is such a Judge to stint every strife for the word shall judge men in their ultimate triall though now they refuse to be guided by it The Scripture is reverently esteemed by the righteous as the sacred evidence of their heavenly inheritance giving them here while it guides them in the way a taste of the fruits of their promised Canaan Saera scriptura locum tenet ab autoritate negativè but the wâ—cked of the world contemne and despise it and relish it no more then the white of an egge as appears by those blasphemous and contemptible epithites which some in these times have given unto the Scriptures Grave praejudicium est quod non iudiciuÌ„ sâ—d malitiam habet no marvell though they rush into violent exorbitancies and ruine themselves on the rock of temerity when they dare adventure without this safe guide in the uncoucht wayes of erroneous darknesse The brightnesse of the Sun gives no light to the blinde Deus dicltur indurare quando non emollit nor can they rightly judge of the beauty of colours but the hearing eare and the seeing eye shall enjoy the benefit of the sacred Scripture Cautus auditor lector cito deprelâ—eÌ„deret in sidias cuniculos quibus veritas subvertitur revera aperte in luce demonstrabit nam cuÌ„ quaeque novitas ebullit statim cernitur frumentorum gravitas levitas palearum tunc sine magno molimme excutitur ab arca quod nullo pondere inter arcam tenebatur The Hereticks and Schismaticks in every age have perverted the Scriptures to their owne destruction abusing their authority to mayntain those false tenets which they flatly opposed in their genuine sence Thus did Arrius Donatus the Manichees and others against whom the godly made just opposition detecting their falshood and refuting their heresies which they sought to patronize by wrested Scripture These erring spirits refused a guide which occasioned the pâ—ogresse of their blinde illusions because the further they erred from light the more they were involved in the snares of darknesse and while they contemned pure Scripture truth they miserably doted on devised fables which drew them unawares into a labyrinth of errours in which circular maze they were miserably lost Clavis est scientia scripturarum per quam apetitur ianua veritatis Follow then the Scripture as an infallible guide which who so is led by shall never miscarry because it is a key which openeth the cabinet of Gods sacred counsell concerning all mysteries for the Scripture is the best expounder of it self where the text is dubious in our shallow apprehension the precedent and subsequent serving to illustrate the sence of Scripture in its true interpretation but men should not touch it with polluted hands defiled in the myre of sinfull prejudice but wash them in innocency like holy David what time he came neer to compasse Gods altar In sacra scriptura non solum bonitas est quod praecipitur foelicitas quod promittitur sed etiam veritas est quod dicitur humbly imploring divine assistance in viewing or meditating this divine subject that the spirit may lead us into every truth his sacred operation accompanying the Scriptures For if we consult with fraile flesh and bloud with carnall reason or meere humane knowledge wee may possibly lose our selves â— these woods by declining or deserting this absolute guide which is the cause that new minted errours are stampt for currant though counterfeit coyne and the basest bullion of exploded old heresies now passing for payment among men misguided but orthodox truths are accounted thred-bare Est natura hominis novitatis avida and like antike fashions are quite laid aside in the deep disesteem which men have of the Scriptures because their pure light detects each false way The Scriptures are sufficient to confirm every truth Spiritus sancti doctrina est quae canonicis literis prodita est ergo si ad divinae traditionis caput revertantur cessaterror humanus Cyp. ad Pam. revealed to Gods people for their comfort and instruction and also to refute the most impudent errours which are now gilded over to obscure their deformity for habituall aberrations are of great antiquity deriving their pedigree from Adams defection even to us who improving that wretched patrimony are prone to drink in the most poysonous errours especially wee of the weaker sex Haereses apud eos multum valent qui in fide non valent sed nihil valentes si in bene valentem fidem incurrant have hereditary evill from our grandmother Eve on whom the subtilty of the insinuating Serpent had a fatall influence to seduce and betray her and therefore the Apostle to humble us the more sayth the woman was deceived and was in the transgression placing her as principall in guilt and sin who was created subordinate by divine institution 1 Tim. 2.13 14. 1 Cor. 11 8 9. 2 Tim. 3.6 for which cause he inweighs against those seducers who lead away captive poor silly women who armed with abilities to understand the Scriptures become a prey to erroneous teachers Let me then in pity even petition our sisters that they submit to the guidance of the sacred Scriptures from which precious fountain flow those wholsome streams Psal 46.4 that refresh and make glad the city of our God his Church being the pillar which holds forth to our view 1 Tim. 3.15 the Imperiall Edicts of the highest majesty even the sacred Scriptures wherin is proclaimed his divine dictates for infallible direction Vâ— capiat piscâ—s piscatoâ— noâ—te laborat ut seâ—pâ—um servet surâ—â—â— nemo parat Let these be matter of sweetest meditation to satiate our souls with enduring comfort that we may not thirst for those puddle waters which instead of profit prove poyson unto us It resteth now that we carefully collect the scattered fragments of our dull meditations and take a view what wee have observed from the precept of our Saviour and his reason annexed in the first we considered his oecumenicall authority in designing to his servants this gathering employment and also their humility and dutifull obedience in submitting to his precept in the work imposed In collecting we considered temporall necessaries as the literall sence of this frugall precept and then by an argument from the lesse to the greater we inferred the necessity of spirituall provision first sacred precepts of piety and charity directing our active and passive obedience then promises purging pardoning and healing salves fit to cure each wound of the soul lastly wee gathered up sundry observations to view in them the condition of the godly in their many afflictions miraculous deliverances and various revolutions into different estates In the reason we considered how an absolute agent condescends to the weaknesse of our shallow capacity propounding our benefit as a speciall motive inducing to the obedience of his sacred precept sith every one sayth Who will shew us any good and laments the losse of what was but lent him which illustrates the usefulnesse of this frugall precept and annexed reason that nothing be lost Neyther of the creatures whose order is inverted by ignorance intemperance and base ingratitude nor yet of time which is wastfully devoured by idlenesse curiosity and wretched anxiety nor of our endowments spirituall and temporall which were weakly considered in their various kinds the donations of the spirit being of two sorts eyther saving graces or common gifts the temporals we briefly referred to these three mentall bodily and accessary endowments which of these be permanent which subject to decay wee formerly shewed to incite to their improvement because wee are accountants for the talent of our master wherewith we must trade that it may not be lost Lastly a caution was tendred unto us that we lose not our selves in the labyrinth of errour into which we fall when we wander from our way when wee walk in darknesse or are wrong misled and when we refuse that infallible guide the sacred Scriptures that might lead us safely we sodainly erre both from truth and peace and turn into by-ways which render us lost Our compassionate Saviour whose miraculous mercy hath been the matter of our poor Meditations vouchsafe us the assistance of his sanctifying spirit both to know and do what his word directs us that our judgments being informed by the light of his truth and our lives reformed from all sinfull obliquity we may gratefully consecrate all to his prayse Luke 19.10 who came to seeke and save us that were lost FINIS
sibi ultimum exitium accerserent And therefore it is the more sad and deplorable that men who have been called by the preaching of the Word should renounce or contemne that sacred ordinance which they found efficacious in the work of their conversion is the Lords hand shortned that it cannot save or is his arme weakned in the power of the Gospell hath the sword of the spirit now lost its edge Heb. 6.7 or the armour of God is that grown unusefull no surely the Word like the rain that descendeth Matth. 13 8. hath its fructifying effect upon the good ground 1 Cor. 1.21 and the foolishnesse of preaching so deeply undervalued shall have its operation on them that beleeve Woe then to all them that betray the trust of those poore blinde souls which lean so much upon them Pelle ovina contegi vis ut si fieri potest prius te vulpis mordentem sentiat quam praesentiat veni ntem Iohn 10.27 by leading them aside from the streams of living waters to those broken cisterns which can hold no comfort how can they dispense with their consciences that tell them that Christ is contemned in the person of his ministers sith he taketh the affront as done unto himselfe which is cast upon them by erroneous spirits Cant. 1.3 Christs sheep heare his voice and will follow him rejoycing to find him in the odour of his oyntments and dare not turn their backs on the preaching of the Word Psal 63.5 but are satisfied with it as with marrow and fatnesse Christ sayth to the Jews who rejected his Word Christus non venit ut seliberaret qui sub servitute non erat sed nos de servitute peccati redimeret Et si non vultis venire ad me ut vitam habeatis iterum exprobrat nihil illis praeter malitiam obstare quominus vitam in scripturis oblataÌ„ percipiant nam quum eos nolle dicit ignorantiae coecitatis cansam pravitati contumaciae assignat Cal. in Ioh. cap. 5.40 Iohn 6.44 Prov. 8.34 Yee will not come unto me that yee might have life a patheticall expression to shew the perversnesse of gainsaying spirits which refuse precious means for though no man can come to Christ of himselfe unlesse the Father internally draw him yet have we externall and rationall power to go to the place where his Word is dispensed and in doing this with sincere affection may expect the blessing which wisdome pronounceth to those which daily wait at her gates and give attendance at the posts of her doors for so we shall prove what our gracious God will vouchsafe to effect by his sacred Ordinance which is no lesse powerfull to quicken dead souls then his voyce to raise Lazarus who lay in the grave and sure this will one day aggravate their judgement who neglecting means have refused mercie and following blinde guides were misled in darknesse and absorpt in those errours which render them lost The Apostle puts a Quere to the seduced Gâ—lathians Maneat moralis benevolâ—ntiae inter discordes sententia concerning the way of their receiving the spirâ—t whether it were dispensed in the works of the Law or communicated to them by the hearing of faith and the like let a weake one by his holy example be bold to propound to our seduced brethren was the publike ministry the means of your conversion or the private meetings wherein t is cryed down Lingua vocata chaatâ—er mentis I mean not thâ—t sweet and christian society wherein frequently the godly speake one to another Mal. 3.16 17. Ventus est validus mirabilia efficit arbores evellit saxa toâ—quet insublimo aediâ—â—cia dejicit sic spiritus sanctus efficacissâ—mus in verbo est quia divina potentia operatur ex cordibus lapideis facit carnea ex mortuis vivos by holy conference and mutuall assistance to build up themselves both in faith and love for this is accepted and approved by the Lord who registers such things in the booke of his remembrance yea will own these and lay them up as precious jewels to be spared as a man spares his son that serves him for no doubt there be many who assemble in private to repeat what was delivered in the publike ministry and to crave a blessing for internall efficacie on the outward means to themselves and others These doe not calumniate with reproachfull revilings the message or messengers of Christ in the Gospel but doe willingly subscribe to this undoubted truth that the preaching of the Word is powerfull to conversion Therefore to these I propound not the question but to them that meet in another way to erect a Babel or fabrick of confusion to overtop or undermine the most faithfull ministry Was it not I say the preaching of the Word whereby ye were called out of natures darknesse to enjoy the revelation of those sacred mysteries which made known unto you the counsell of God How is it then that ye loath the brest out of which yee have sucked such sacred refreshment and refuse the benefit of that sincere milke by vertue whereof yee are grown to maturity This plainly shewed the rock from whence ye were hewen even the wofull estate whereunto Adam brought us Non hic tempus timendi sed clamandi ô peccata nostra nunquam satis deslen da O misericordia tua Domine nuÌ„quam satis praedicanda O pâ—enitentia nunquam magis necessaria O gratia tua Domine humillimè jugiter implâ—randâ— then made you partakers by divine dispensation of those inestimable treasures are layd up in Christ if you can any where finde food more preciouâ— then those divine delicacies the ministry affords us I should not blame you although ye did travell even from East to West to finde soule satisfaction but sith the Manna falls about our tents Gods bounty vouchsafing it even at the door let not our plenty now make us grow insolent to contemne the blessing which we cannot value no let it be our care to expresse true gratefulness in embracing and obeying the voyce of the Word that its active operation may reduce us from errour and dispell all the darknesse in which we were lost In the last place we may lose ourselves by refusing a guide which might lead us in safety even the holy Scriptures wherein are revealed all necessary truths for our comfort and instruction for in these are contained those sacred precepts and precious promises we formerly mentioned Veritas est per quam immutata qua sunt quae fuerant quae futura sunt dicuntur with those divine observations which we also collected for the ample benefit of our selves and others but my intentionall brevity admits me not to touch what any have written in commendation of Scripture nor to fall upon that argument by way of common place which my weaknesse prohibiteâ—h as too high and transcending This only I desire for my selfe